Benedict Breaks His Silence... with another Leaky Lifeboat
Written by Christopher A. Ferrara
Baptism is necessary for salvation, but from early centuries the Church has recognized as among her members catechumens who were martyred before receiving baptism by water (baptism of blood).
Lionel: 'The Church' happens to be liberal theologians who have interpreted the baptism of desire, among the saints for example, as referring to personally known and specific cases, people visible on earth.How could there be someone known on earth who had been saved with the baptism of desire or blood, with or without the baptism of water?
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The Council of Trent also states (6th session, Chapter 4) that justification is "a translation from that state in which man is born a child of the first Adam, to the state of grace and of the adoption of the sons of God through the second Adam, Jesus Christ, our Savior. This translation however cannot, since promulgation of the Gospel, be effected except through the laver of regeneration or its desire" (baptism of desire).
Lionel: The 'or its desire' refers to a speculative case and it is not physically visible like the baptism of water ( laver of regeneration). No one on earth could have known of someone saved in the 'or its desire' category.
In the new theology, liberal theologians assumed 'or its desire' refers to a person saved without the baptism of water.So they placed 'the desirethereof'( Council of Trent) in the baptism of water section of the Baltimore Catechism. No one in Baltimore knew of someone saved without the baptism of water. This is now considered traditional by the liberals.
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In his 18th century Moral Theology, St Alphonsus wrote: "baptism of desire is perfect conversion to God by contrition or love of God above all things accompanied by an explicit or implicit desire for true baptism of water."
Lionel: Yes he confirms the point I am trying to make. He does not say that these are known cases. He is speculating.In good will he makes this statement.St.Alphonsus Liguori held the strict interpretation of the dogma EENs.
I too accept the desire of, but as being a hypothetical case. For me the baptism of desire would always be followed by the baptism of water, since this is the dogmatic teaching.
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(You can read more on baptism of desire at http://www.catholicessentials.... -- though I don't know the website, the authors it quotes from look good.)
Lionel: He is a sedevacantist who uses the Rahner-Ratzinger new theology to interpret Vatican Council II and also the Letter of the Holy Office 1949.He then rejects Vatican Council II and accepts the Letter which assumes hypothetical cases are exceptions to EENS.
He does not realize that if he did not accept the reasoning of the Letter, he could accept Vatican Council II as being in harmony with the strict interpretation of EENS. LG 16 would refer to an invisible and not an visible case.May be this year, he' ll understand it.Let's hope so.
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It's worth noting that Benedict says "If it is true that the great missionaries of the sixteenth century were still convinced that those who are not baptized are forever lost..." In other words, Francis Xavier might have believed that those in foreign lands could perhaps be saved through an implicit baptism of desire, but he was impelled to preach the gospel anyways, since an implicit baptism of desire without the help of the Church is highly uncertain.
Lionel: If someone was saved with an implicit desire it would not have been known to St. Francis or the human beings of his time. So it would not be relevant to St.Francis Xavier's understanding of the dogma extra ecclesiam nulla salus, which Pope Benedict has contradicted.-Lionel Andrades
http://remnantnewspaper.com/web/index.php/articles/item/2374-benedict-breaks-his-silence-with-another-leaky-lifeboat
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